Tantrokta Bajrang Baan Siddhi and Prayog Vidhi (Part 2)

He says to write "Ram" on a PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest. leaf and offer it — the more leaves offered this way, the better. If a peepal leaf cannot be arranged, at minimum five Tulsi leaves with "Ram" written on them should be offered instead. This is done as the first day's puja at a temple. After that temple visit, the sadhak returns home, goes to the puja room, and puts on red clothing — a red dhoti for a man, or red clothing for a woman — to continue the practice. He stresses that any woman can perform this siddhi fully and without hesitation, there is no restriction. He also reassures that Hanuman should be approached calmly, without doubt or fear, while doing this Bajrang Baan siddhi — Hanuman is a siddha devta, an avatar of Rudra, a Maharudra, a deity and not a human being, and so not something to be afraid of the way many people are.

He says to first hold in hand eleven Tulsi leaves, eleven rupees, and the coconut kept ready at home, and then take the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit.. Those who know Sanskrit may recite it in Sanskrit; otherwise, in Hindi, while holding all these items the sadhak states their own name, GotraA family's patrilineal lineage name, stated together with one's own name during a Sankalpa. and place — "I, resident of such-and-such city, of such-and-such gotra…" — and vows: for the grace of Hanuman, for the siddhi of the Bajrang Baan, and so that its full effect is obtained whenever it is used, I resolve to recite the Bajrang Baan a set number of times daily for the next 11 days, starting today, to awaken it. After speaking the sankalp, all of that material is set down beside Hanuman, or at the place of worship — the coconut is specifically NOT to be broken, but left there; the tulsi leaves are placed there too, and so is the DakshinaThe offering made to a guru or officiant that completes a rite; a ritual is held incomplete without it.. He adds that eleven daily recitations is the baseline he suggests, since the complete Bajrang Baan is somewhat long, but a sadhak with greater capacity may instead vow 21 or 27 daily recitations in the sankalp itself — whichever count is chosen must be sustained every day for all 11 days.

Once the sankalp is taken, the sadhak performs the opening Guru puja and Ganpati (Ganesha) puja as usual, and remembers the Kuldevi (family deity). He notes that before the sankalp is even taken, a lamp should already be lit as a "karma sakshi deep" — a lamp that witnesses the act — one that has been burning since morning is fine, but one must be lit regardless. After this guru-Ganpati worship and remembrance, the sadhak worships the Ram Darbar: sprinkling water on the murtis or photograph and applying tilak to Shri Ram, Mata Janaki (Sita), Lakshman, Bharat and Shatrughna. If a Ram Darbar murti is present in the home it is worshipped alongside Hanuman; otherwise the photograph is worshipped in its place.

After the Ram Darbar puja, Hanuman is invoked. If a murti of Hanuman is present, the invocation is performed into it directly. If only a photograph is available, a flower is taken, the invocation performed with it, and the flower placed on a plate in front of the photograph — worship then proceeds facing that flower.

If a murti is present, worship begins with a panchamritaA five-ingredient offering (commonly milk, curd, ghee, honey, sugar) used to bathe an idol before worship. abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. — bathing Hanuman first in panchamrita, then GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity., then agaru — after which the murti is wiped dry thoroughly. SindoorVermilion powder, used here to draw the inverted triangle Mandala for a Bhairava offering, in place of the Roli-and-Ashtagandha triangle drawn for a Goddess. lepan is then applied: a paan leaf is kept ready, chameli (jasmine) oil and orange sindoor are mixed on it, and this paste is used to coat the entire murti from bottom to top. He flags that he had forgotten to list the paan leaf among the materials at the start. Once the sindoor lepan is complete, a janeu (YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed.) is offered to Hanuman regardless of whether the worshipper personally wears one — he flags this too as a detail he forgot to mention at the start, and says it should not be skipped.

Each day for all 11 days, two laddus are brought and offered to Hanuman. They may be bought once and kept refrigerated for daily offering, but fresh laddus brought each day are said to be better, and best of all is besan laddu made at home and offered as bhog. Each day, the two laddus with a Tulsi leaf placed on top are offered to Hanuman first. Afterward, the five-grain flour prepared beforehand is kneaded with a little water — kept fairly stiff — with some ghee mixed in, to shape that day's lamp. He warns that if the dough is left too dry it can catch fire as the lamp burns down, so the lamp should be placed at some distance so that no murti or clothing catches fire.

From the kneaded dough, a good single-wick (ek-mukhi) lamp is shaped, built so that the oil poured into it will not overflow — a large earthen lamp, or a lamp set inside a plate, works well. The wick is made from the KalavaThe red-and-yellow sacred thread (also called moli) tied at the wrist or used to twist lamp wicks; sold in strands that are wound to a counted number. earlier measured against the sadhak's own body. Into the lamp go, each day: oil, eleven cloves, five black peppercorns, a little yellow mustard, and a good piece of camphor (kapoor ka gota). The lamp is then lit in Hanuman's name, and should be built large enough to burn for at least half an hour, so there is enough time to complete that day's full recitation.

Once the lamp is burning, the sadhak first utters Ram's name and meditates on Hanuman before beginning the path. The method: take in hand one of the eleven Tulsi leaves — each inscribed with "Ram" — kept ready, recite the complete Bajrang Baan once while holding it, then offer that leaf to Hanuman. This is repeated eleven times, completing that day's recitation. He adds that those who wish may also perform a small daily Havan alongside this, which he says is very good if it can be managed.

He explains that the Bajrang Baan is a Sabar Mantra worked through the sabar tradition, extremely unfailing and awakened, so its havan vidhan follows sabar-style procedure. He mentions he is sharing a link to a separate video that gives the full sabar havan method, and says a sadhak may use that method; otherwise, in simple terms, a small Havan can be done with cow-dung cakes or mango wood burned in any small earthen or other vessel used for havan. Ghee and GuggulA fragrant resin burnt as dhoop or mixed with ghee for ahutis, used heavily in protective and prosperity rites. are mixed together and used for every ahuti in this vidhan, regardless of whether the sadhak is a woman or a man. The order of offering: one ahuti in the Guru's name, one in Ganpati's (Ganesha) name, one in the name of the Kuldevi and family deity, and a single ahuti to the Navagrahas while saying "Om Navgraha Bhayo Swaha." After these opening ahutis, one ahuti is offered for each chaupai of the Bajrang Baan from start to finish — for example reciting "Nishchay prem pratit te, vinay kare sanmaan, te hi kaarya sakal siddh kare Hanuman, swaha" or "Jai Hanuman sant hit kaarya, sun leejiye prabhu araj hamaari, swaha" — one ahuti accompanying each chaupai in sequence.

After the complete round of chaupai ahutis, a lemon is offered. He notes this detail was missed earlier in the vidhi, so a lemon should always be kept ready. Either a man or a woman may perform this Nimbu Bali — there is no restriction by gender. The lemon is cut and then, without being squeezed, put whole into the Havan, and pranam is offered. After this, if desired, an AartiA ritual of waving a lit lamp or flame before a deity's image, performed here at the close of Deepdan once the lamps begin to burn down. can be performed for Hanuman — or camphor with two cloves placed on top can be lit and waved as aarti, shown five times.

After the aarti, the sadhak takes water in one hand for a kshama prarthana (prayer of forgiveness), stating that whatever merit has come from that day's completed recitation is offered in full to Hanuman. He says this can be done while uttering Ram's name — saying "Jai Shri Ram" — or with whatever mantra the sadhak has faith in; he keeps the wording deliberately simple so no one finds the practice difficult on account of an unfamiliar mantra. The water is then poured into Hanuman's right hand, completing the kshama prarthana for that day.

Whether the sadhak is a man or a woman, married or unmarried, strict BrahmacharyaStrict celibacy required through an extended ritual observance. must be observed correctly through all 11 days — with special attention that there is no breach even at the mental level. He advises doing this practice in the morning, at or before 8 a.m.; doing it at night means the sadhak cannot keep the accompanying fast, so morning is preferred. If it must be done at night instead, the condition to watch is that garlic and onion are not eaten for the rest of that day — and this only works if the food eaten is fully sattvic; if the sadhak is likely to have to eat outside food, he advises against attempting it at all.

He clarifies that all these disciplines — BrahmacharyaStrict celibacy required through an extended ritual observance., timing, diet — apply only during the siddhi period. Afterward, during actual use (prayog), the Bajrang Baan can be applied at any time without concern; but during the siddhi period itself, every one of these points must be carefully observed. On the Havan, he says a sadhak who does not perform havan daily should perform it on the final day, and that at least five ahutis should also be given in Ram's name — saying "Sitaram Chandraya Swaha", and he specifies that it is "Swaha", not "Namah". Doing the havan daily throughout is best; otherwise it can be completed on the 11th and final day, after that day's recitations are finished.

After the havan is done, with its dedication and aarti, the sadhak visits the temple again — whether havan has been performed daily or only on the final day, everyone visits the temple on the 11th and final day, whichever weekday it falls on, and performs Hanuman's full puja there once more. On this final day's Havan, after the lemon bali, a "gari" coconut — the kind used to make coconut oil — is brought. It is cut on the side that faced the tree it grew from, and the top is opened; kheer or jaggery is filled inside, and it is wrapped in red cloth, placed on a paan leaf, and offered as the Purnahuti with the purnahuti mantra recited. He notes the gari coconut should be kept small, since the havan vessel itself is likely small, so it burns fully rather than being left half-consumed.

The coconut set aside on the very first day can, after the final Purnahuti, be broken at home and eaten by everyone as prasad — he specifies there is no restriction here by gender, it is not that a man or a woman may not eat it; anyone can. It may instead be taken to the temple, offered there, and eaten as prasad at home afterward. On the final day, one more thing remains: at the temple, as far as one's capacity allows, at least 1.25 kg (sava kilo) of laddus should be offered to Hanuman. A few of these are brought back home, and the rest are left with the temple priest to distribute, or the sadhak may distribute them personally to those present. He says that completing the sadhana this way makes the Bajrang Baan awakened, siddha and ChaitanyaFull consciousness and living presence of the Divinity, awakened by reciting the specific hymns that were recited before that deity first manifested. for that sadhak.

As one example of use — say a small child at home is crying persistently and appears to be affected by Nazar or some other obstruction — the sadhak takes yellow mustard seeds in hand and first recites the full Bajrang Baan, invoking Ram's name ("Sitaram, Sitaram") and asking for his grace. Then, addressing Hanuman, the sadhak states that this Bajrang Baan path is being recited, and asks that the mustard be awakened, consecrated (Abhimantran), and made fully conscious; the child is named, and it is asked that whatever obstruction afflicts them be removed and the child protected, and that this purpose be accomplished. After this, the Bajrang Baan is recited once more, and the mustard is waved counter-clockwise over the child three or seven times, as desired, then taken outside the house and burned. He adds that BhasmaSacred ash, used as a substitute for milk in a Shivling's abhishekam when milk isn't available. (sacred ash) can be empowered in the very same way — the sadhak may apply it to themselves for constant protection, or give it to someone else in the household.

He explains how a thread is empowered: eight knots are tied at minimum, since Hanuman is the giver of the eight siddhis and nine nidhis, and up to 18 knots may be tied; whatever number of knots is tied, that many recitations of the Bajrang Baan must be done, one per knot. As an example, if a child in the household is in distress — struggling while studying away from home, or frightened at night — a red thread is taken and, on a Tuesday, first washed in raw milk, then in cow's urine (GomutraCow urine, added in a small quantity to a purification vessel alongside Gangajal in remedies for ancestral or ritual impurity.), and then in panchamritaA five-ingredient offering (commonly milk, curd, ghee, honey, sugar) used to bathe an idol before worship., or failing that in Ganga water. Eight knots are then tied into it, and holding each knot in turn while uttering Ram's name, the Bajrang Baan is recited once per knot — eight full recitations in total for eight knots.

Once the knot-by-knot recitation is complete, the thread is placed near Hanuman; DhoopIncense offered during worship; its smoke is treated as an offering in its own right within the sequence of upacharas. and deep are shown, camphor with two cloves is lit and offered as AartiA ritual of waving a lit lamp or flame before a deity's image, performed here at the close of Deepdan once the lamps begin to burn down., and a prayer is made to Hanuman before the thread is tied onto the person it is meant to protect — after which, he says, that person receives full protection. He adds that once the Bajrang Baan is siddha this way, it can be applied in countless further ways. For obstruction in a household, water is empowered in the evening by reciting the Bajrang Baan over it, a little GomutraCow urine, added in a small quantity to a purification vessel alongside Gangajal in remedies for ancestral or ritual impurity. and GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity. are added, and the water is then sprinkled throughout the house. He also states that, once siddha, the Bajrang Baan alone can immobilize (stambhit) an enemy who is working hostile sorcery and can bind that person's occult power. He says that where the specific enemy performing the hostile act is known, a separate method exists which he will teach if there is demand. He adds that every vidya has a great many prayogas, and that a sadhak who wishes can perform them comfortably — but must become strong, building the mental resolve to be capable of them, after which a great many things become possible.